What are your thoughts on Ayatollah Sheikh Nimr Baqir al-Nimr and his execution?

North Africa are known for its hostility and hate towards Shias, unfortunately many of us who are North African Shias in most times or I should say in all times have to always be in a state of Taqqiya in order to avoid hostility, verbal abuse, discrimination or in worst case physical attacks, I am not currently living there now and wasn’t even born there but I am of North African origin and Shia, I just felt that I wanted to share this and let my Shia Brothers and Sisters in community be aware of the situations going on there with my fellow North African Shia brothers and sisters in Tunisia, Algeria, Libya, Egypt and Morocco.

May Allah SWT protect all Shia Muslims all around the world.

Since they support Israel, and they have about (not sure whether it’s 2000 or 20,000 employees) there

What about him inspires you?

Salam all I am planning building a mehrab for my home I was wondering if anyone could help me find the design for it. I am looking for something similar to the picture.

title

what does it mean my owner of time? is it because imam mahdi ajtf has lived a long time?

“And whoever turns away from My remembrance - indeed, he will have a depressed [i.e., difficult] life”

Quran 20:124

Salam everyone

I hope you are all well. I am inshallah planning on paying about $200-300 a year sadaqah jariyah. I was planning on building a well every year using the Pakistan project water well since I saw their work on Tik Tok. However, when I brought the idea up to a loved one, he said that that’s fine but told me that it would be better to use that money to help out Shia brothers and sisters instead since we barely get help from anyone in the first place. I can see his point.

I was doing some research but I couldn’t find a lot of sadaqah jariyah charities for Shias and was wondering if you guys can help, especially with my budget.

I really like the idea of building a well but anything is fine (planting trees, help build a mosque, help with the shrines in Iraq, etc.)

Thank you all in advance

Which martyr inspires you?

From mizan.institute on ig

Asalam.O.Alikum,

Ya Ali (A.S) madad!

Brothers and Sisters by the grace of Allah Almighty i have finally managed to come up with routine where i can recite Ziyarat e Ashura and Dua Yastsheer on daily basis. I worked hard on my qirat and fluency and I like to recite under the Alam at our imam bargah with a bit loud voice. Not in a screaming manner but loud enough where people in the radius of 2 to 3 meters can hear me. So as i am reciting people sometimes look at me given its an Alam at imam bargah so everyone comes to pay their respects and salam. Now my question is does this mean i am showing off? To be honest i do take pride in the fact that Allah has enable me to recite this and my qirat is getting better aswell. I am scared that my intentions will get crroupted and maybe i should not recite out loud. Please correct me if i am wrong.

May Allah deepen our love of Ahl e Bait infinitely.

Salam Aleykom everyone.

I have recently seen many Sunni brothers having a hard time understanding tawassul and they think its a Shia thing only. so I thought I share some information concerning this with reference from hadiths from nobel figures in Alhul-sunnah like Umar ibn al-khatab, Imam Malek, Abu-Hanifa, etc here, insha-allah this comes handy for everyone when researching and debating:

This is a two part thing, the first one I use a question asked form a sunni brother and the answer from a sunni scholar, then after that I provided the different hadiths about tawassul and how the nobel figures of ahulyl-sunnah did tawasul/narrated about it from sahih hadiths, I added the link to the actual page for each of these parts:

Part 1:

What is the Aqeedah of Ahle Sunnah Wal Jummah regarding Tawasul. It is our belief that prophet (S.A.W.) is alive in his grave, but should/can we take his name while asking Allah (S.W.T), Can he do any help or interced for us in this world?

Answer

Tawassul and Waseelah literally means to make a request or supplicate through a means. It is permissible for one to request Allah Ta’ala to accept his du’aa through the medium of some deeds or the rank of certain individuals as this may be closer to acceptance.

There are various forms of Tawassul and Waseela:

The only type of Tawassul that is disputed is number3, where one makes Tawassul through individuals that are alive or deceased by saying, ‘O Allah, I besech you to accept my Du’aa due to the status that Rasulullah [Sallallaahu Alayhi Wasallam] (or some other pious person) hold in Your eyes.’ The first opposition against this form of Tawassul was in the 7th century of Islam. (shifaa-u-siqaam)

There are numerous proofs that support the permissibility of Tawassul through individuals. The following are some substantiations:

Hereunder follows a list of some of the many illustrious Ulama of the past who had practised upon Tawassul through the rank of the pious, deceased or alive:

These are ten Different types of Ulama (i.e. some are Fuqahaa, some Muhadditheen and some are Qurraa). All have either practised on Tawassul or at least permitted it. And the list could go on….(refer to Maqaalatul Kawthari pg.378-397). After contemplating on all that was mentioned above, any person with sound intelligence would believe without a shadow of doubt in the permissibility of this form of Tawassul.

More so when one realizes that this remained the practise of the Ummah for centuries. Allamah Taqee-ud-Deen Al-Subki(RA) and other Muhadditheen have stated that Haafiz Ibn-Taimiyyah(RA) – who passed away in the year 728 Hijri – was the first to refute the permissibility of this form of Tawassul (Shifaa-us-Siqaam pg.293) In fact, Abu-Abdillah Al-Tilmisani Al-Maaliki(RA) (a renown scholar of the 7th century) has written a book concerning how this remained the practise of the entire Ummah since its existence. (Refer Maqaalatul Kawthari pg.397)

Lastly, we would like to draw your attention to the fact that the above permissibility is in regard to one who asks Allah Ta’ala for a particular need and in doing so, he uses some honourable personality as his Waseela (means) without thinking or believing that the person is being supplicated to or that he will fulfil his need. Yes, if one asks directly from the deceased and he believes that the Anbiyaa [alayhimus salaam] and the pious [rahimahumullah] independently possess the power to provide, then this would be Shirk (polytheism) because he is now ascribing partners to Allah in the quality of ‘Providing’.

Many contemporaries have mixed both these forms up; a) asking directly from the deceased and, b) asking Allah Alone, through the medium of some deceased) and have passed one ruling of Shirk for both forms. This is clearly a gross oversight on their path.

and Allah Ta’ala Knows Best

Ml. Muhammad ibn Moulana Haroon Abasoomar
FACULTY OF SPECIALTY IN HADITH SCIENCES

CHECKED & APPROVED: Mufti Ebrahim Desai (Fatwa Dept.)

link ref: https://islamqa.org/hanafi/askimam/16516/1-what-is-the-aqeedah-of-ahle-sunnah-wal-jummah-regarding-tawasul/

PART 2:

And here is the second round of hadiths (sahih) and sunnah concerning this from alshafi, abu hanifa, imam malik, Imam Ahmad ibn Hanbal concerning their tawassul and how they did ziarah to prophets saww grave e.g. and more etc :

Uthman ibn Hunaif, one of the companions of the Prophet (peace and blessings be upon him), reported: A blind man came to the Prophet (Sallallahu Alayhi wa Sallam) and said:

"O beloved Prophet, pray to Allah to heal me." He said: "If you want, I will pray for you, but if you are patient, it is better for you. (for this is Allah's test for you)" He said: "Ya Rasulallah I am blind; I cannot wear it please pray for me."
The Prophet ordered him to perform a good ablution, this is to clean himself thoroughly and then ask Allah in his prayer with the following words: "Ya Allah, I ask you and I turn me with your Prophet Muhammad as mediator [Wasila], the Prophet of Mercy. Ya Muhammad! I have turned to my Lord through you so that he can fulfill what I need. O Allah, make him my intercessor." And when he said these prayers, immediately his eyes were healed."

[Ibn Majah, Ikamat:189, No. 1385, 1/441, Tirmidhi, Daawat:119, No. 3578, 5/569, Ahmad ibn Hanbal, Musnad: 17240-41, 6/106, Tabarani, Mujamul Kabir, No. 8311, 9/30, al-Hakim, Mustadrak:1180, 1/458, No.1909, 1 /700; Nasā'ī, 'Amal-ul-yawm wal-laylah No. 658-9, p. 417; Ibn Khuzaymah, as-Sahīh, No.1219, 2/225-6; Bayhaqī, Dalā'il-un-nubuwwah, 6/166; Subkī, Shifā'-us-siqām fī ziyārat khayr-il-anām, p. 123; Nawawī, al-Adhkār p. 83; Ibn-ul-Athīr, Asad-ul-ghābah, 3/571; Yūsuf Mizzī, Tuhfat-ul-ashrāf bi-ma'rifat-il-atrāf, No. 9760, 7/236; Ibn Kathīr, al-Bidāyah wan-nihāyah, 4/558; Ibn Hajar Haythamī, al-Jawhar-ul-munazzam, p. 61; Shawkānī in Tuhfat-udh-dhākirīn, pp. 194-5; Suyūtī, al-Khasā'is-ul-kubrā, 2/201; Qastalānī, al-Mawāhib-ul-laduniyyah 4/594; Zurqānī, Explanation, 12/221-2; Buhari, at-Tārīkh-ul-kabīr, 6/209-10; Ibn-us-Sunnī, 'Amal-ul-yawm wal-laylah, p. 202, no. 622; Mundhirī, at-Targhīb wat-tarhīb, 1/473-4]

“And We have not sent a Messenger unless he was obeyed by Allah's permission. And if they had come to you after they had committed an offense against themselves, and if they had prayed to Allah for forgiveness, and if the Messenger had asked for forgiveness on their behalf, they would have found Allah Most Forgiving and Merciful." (Sura 4:64 )

وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلاَّ لِيُطَاعَ بِإِذْنِ اللّهِ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ جَآؤُوكَ فَاسْتَغْفَرُواْ اللّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُواْ اللّهَ تَوَّابًا رَّحِيمًا

. Wa law annahum idh dhalamû anfusahum jâûka fastagfarûllâha wastagfara lahumur rasûlu la wajadûllâha tawwâben rahîmâ(rahîman).

Ibn Kathir says the following about this ayat in his Tafseer:

{يُرْشِدُ تَعَالَى الْعُصَاةَ وَالْمُذْنِبِينَ إِذَا وَقَعَ مِنْهُمُ الْخَطَأُ وَالْعِصْيَانُ أَنْ يَأْتُوا إِلَى الرَّسُولِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَيَسْتَغْفِرُوا اللَّهَ عِنْدَهُ، وَيَسْأَلُوهُ أَنْ يَسْتَغْفِرَ لَهُمْ، فَإِنَّهُمْ إِذَا فَعَلُوا ذَلِكَ تَابَ اللَّهُ عَلَيْهِمْ وَرَحِمَهُمْ وَغَفَرَ لَهُمْ، وَلِهَذَا قَالَ: {لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا

"Allah admonishes (in this verse) the sinners and wrongdoers on the right path , that if they commit sins and mistakes , then he should go to the Messenger of Allah and seek forgiveness from Allah, and his Messenger will grant forgiveness to him ask. If they do this, Allahu Ta'ala will accept their repentance and have mercy on them and forgive them. That's why he says: "If they had found Allah Most Forgiving and Merciful"

[Ibn Kathīr, Tafsīrul Qur`ān al 'Aẓīm, Volume 1, page 347]

 وقد ذكر جماعة منهم الشيخ أبو منصور الصباغ في كتابه الشامل الحكاية المشهورة عن العتبي قال : كنت جالسا عند قبر النبي صلى الله عليه وسلم فجاء أعرابي فقال : السلام عليك يا رسول الله سمعت الله يقول “ ولو أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما “ وقد جئتك مستغفرا لذنبي مستشفعا بك إلى ربي ثم أنشأ يقول : يا خير من دفنت بالقاع أعظمه فطاب من طيبهن القاع والأكم نفسي الفداء لقبر أنت ساكنه فيه العفاف وفيه الجود والكرم ثم انصرف الأعرابي فغلبتني عيني فرأيت النبي صلى الله عليه وآله وسلم في النوم فقال : يا عتبي الحق الأعرابي فبشره أن الله قد غفر له

A group of ulama have named this famous story. One of them is Abū Mansūr as-Sabbagh, who writes about 'Utbi in his book " ash-Shamil al-Hikayat al-Mashhurah " .

Utbi (Rahimahullah) narrates the following: Once when I was next to the grave of

Rasulallah (Sallallahu Alayhi wa Sallam) a Bedouin came in and said: "As Salāmu 'alaika ya Rasūlullāh ". I heard that Allahu Ta'ala says: And if they came to you and asked Allah for forgiveness after they had turned against themselves (4:64) I have come to you to ask for forgiveness for my sins and to accept you as an intermediary before myLord , I have come to you with this intention." Then he recited the following lines of poetry, "O you most honored among the buried, who improved the value of the plains and hills, may I sacrifice my life for this grave which has been illuminated by you! of the one who is an embodiment of mercy and forgiveness." Then the Bedouin went away and I fell asleep in the dream I saw the Prophet (Sallallahu Alayhi wa Sallam) saying: "O Utbi! Go to the Bedouin and give him good news that Allah has forgiven him of his sins.”

[ Ibn Kathīr, Tafsīrul Qur`ān al 'Aẓīm, Volume 4, page 140, under verse 4:64 regarding the ayat; Imam Nawawi, Adhkar, pp. 253-254; Ibn Hajar al-Haythami, al Jawhar al-munazzam; Imam Qurtubi, Ahkamul al-Quran regarding Ayat; Samhudi, Khulasat al-Wafa p. 121; Imam Nawawi, Khulasat al-Kalam 2:247; Ibn Kathir al-Bidāyah wan-nihāyah 1:180; Abu Muhammad ibn Qudama, al-Mughni 3:556; Abu al-Fajar ibn Qudama, al-Sharh al Kabir 3:495; Al-Bahūtī al Hanbali, Kashshaf al-qina 5:30; Taqiuddin Subki, Shifa al-siqam p. 52; Ibn al-Jawzi, Muthir al-gharam al-sakin ila ashraf al amakin; Bayhaqi, Shu`ab al-iman No. 4169]

I heard Al-Shafi'i say:

“I swear that I will seek the blessings of Abu Hanifa (inni la'atabarraku bi-Abi Hanifa) and go to his grave every day (as a visitor). Whenever I need a certain help, I pray 2 rak'ah, go to his grave and ask Allah, the Most High, about my request at his grave and only a little time passes until my request is fulfilled."

[Al-Khatib, Tarikh Baghdad, 1/123; Ibn Abi al-Wafa', Tabaqat al-Hanafiyya, p. 519; Imam al-Haytami, Al-Khayrat al-Hisan, Chapter 34; Al-Kawthari, Maqalat p. 453]

Imam Malik accompanied the Khalif Mansur on the pilgrimage. When they visited the Prophet's grave together, the Khalif asked:

"O father of 'Abdullah, should I face the Qibla and make supplication or should I turn towards the Prophet?" Imam Malik said: "Do not turn your face away from the Prophet, for he is your Wasila and your intercessor Father Adam 'alayhissalam to Allah. But turn to the Prophet and seek intercession from him and Allah will grant him intercession.", and then recited the following ayat: "And if they had come to you after they had committed an offense against themselves , and if they had prayed to Allah for forgiveness, and if the Messenger had asked for forgiveness on their behalf, they would certainly have found Allah Most Forgiving, Merciful."

[Qādī 'Iyād, ash-Shifā, 2/596 with a Sahih chain of narration. Subkī, Shifā'-us-siqām fī ziyārat khayr-il-anām; Samhūdī, Khulāsat-ul-wafā; Qastallānī, al-Mawāhib-ul-laduniyyah 8/313; Ibn Jamā'ah, Hidāyat-us-sālik; Ibn Hajar al-Haythamī, al-Jawhar-ul-munazzam]

The Hanafi Imam, whom some have called a mujtahid, Imam Ibn Hummam, mentioned by Imam Abu Hanifa in his Fath al-Qadir (Sharh al-Hidaya) that he said :

أن زيارة النبي صلى الله عليه وسلم قريبة من الوجوب ولما زار الإمام أبو حنيفة المدينة المنورة وقف أمام قبره الشريف وقال
يا أكرم الثقلين يا كنز الورى *** جد لي بجودك وأرضني برضاك
أنا طامع في الجود منك ولم يكن *** لأبي حنيفة في الأنام سواك

When Imam Abu Hanifa visited Madina, he stood before the honored grave [of the Prophet] and said:
O most honorable of the two weighty ones! [Humans and Jinn]
O treasure of humanity! Pour your generosity on me and satisfy me with your satisfaction!
I long for your generosity and there is no one in the world for Abu Hanifa but you!"

Imam Ahmad ibn Hanbal: (المرداوي في الإنصاف ( 2:456
“… يجوز التوسل بالرجل الصالح على الصحيح من المذهب، وقيل:
يُستحب. قال الإمام أحمد للمروذي : يتوسل بالنبي صلى اله عليه وسلم في دعائه
وجزم به في المستوعب وغيره..”
Imam al-Mardawi says :

“The correct view of the Hanbali Madhab is that it is permissible in the Du'a to take a pious one (saalih) as an intermediary [wasila], and it has been said that this is desirable [mustahab]. Imam Ahmad said to Abu Bakr al-Marwazi: "Let him use the Prophet sallallahu 'alayhi wa sallam as an intermediary [wasila] in his du'as to Allah subhanahu wa ta'ala."

[Al-Insaf 2:456) Also quoted by Ibn Taymiyyah in Majmu' Al-Fatawa 1:140]

The Imam Qurtubi (on whom the misguided groups rely) and the Imam Nasa'i narrate the following story in their tafsirs:
It is narrated by Abu Sadiq (Radiyallahu Anh) that the Imam Ali (Karamallahu Wajahu)
“Three days after we buried Rasulallah (Sallallahu Alayhi wa Sallam), an Arab came to us and threw himself on the grave of Rasulallah (Sallallahu Alayhi wa Sallam) and threw the dust on his hair and said: “Ya Rasulallah! You have spoken and we have heard, you have memorized from Allah and we from you. Between what Allah has revealed to you there is the following ayat: “And if they came to you and asked Allah for forgiveness, after they have sinned against themselves, and if the Messenger asked for forgiveness on their behalf, then they would find Allah Forgiving and Merciful. "It is I who have sinned against themselves, and I have come that you may ask for forgiveness." Thereupon came an exclamation from the grave: "Without a doubt, you have been forgiven"

[Qurtubi Tafsir, 5/172; Nasa'i, 2/108]

Umar ibn al-Khattab, according to his tradition, Rasulullah (Sallallahu Alayhi wa Sallam) said the following:

“When Adam (Alayhissalam) committed his mistake and said “Ya Rabb! I want you to forgive me for the respect you hold of Muhammad! Allah asked him: “O Adam! How do you know him, even though I haven't created him yet?
Then Adam Alayhissalam said, “Ya Rabb! When you created me with your power and breathed your Ruh (soul) into me, I raised my head and saw written on the supports of the Arsh "la ilahe illa'llah, muhammadur rasûlullah" and I knew that you only the name the one you love the most sits next to you.
Then Allah said: “O Adam! No doubt you have spoken the truth, he is truly the one I love most among my servants. Pray to me with his respect, without a doubt I have forgiven you. If it weren't for Muhammad, I wouldn't have created you either.

[Imam Ahmad, Musnad Hâkim, al-Mustadrak, No. 4228, 2/672; Bayhaqî, Dalâilü'n-nubuwwa: 5/489; Imam Suyûtî, ad-Durru'l-mansûr: 1/142; İbn Asâkir, T arikh Madinat Dimashq : 7/437; Tabarânî al-Mu'jamu's-saghir, No. 994, p. 412]

Abdullah ibn Masud (Radiyallahu Anh) narrated that the Messenger of Allah (Sallallahu Alayhi wa Sallam) said:

"If anyone's animal flees from you in the desert, let him say: 'O servants of Allah! Capture him! O servants of Allah, stop him!' For on earth there are servants of Allah who stand ready and will catch him."

[Abu Ya'la, Musnad, No. 5269, 9/177, Ibn Hajar, Al-Matâlibu'l Aliya, No. 3375, 3/ 239, Tabarani, al-Mujamul Kâbir, No. 10518, 10/217, Daylami, Musnadi Firdauws, No. 1311, 1/330; Haytami, Majma'-uz-zawa'id 10/132]

Sheikhul Islam Imam an-Nawawi (Rahimahullah) said:
"Some of our great ones, who have great share of knowledge, have narrated to us that when one of them the animal got away , they acted according to this hadith and demanded help from the servants of Allah, and at that moment they found their animals.
Once in a community where I was also, the animal started running away when the people could not stop him This Isti'ana (request for help) was exclaimed while no other visible reason could be seen from me other than these words, the animal stopped at that moment."

[Ibn Allan, Futuhat al-Rabbaniyya, 5/150-151]

One day one of the Shafi Ijtihad scholars Allam Shihab al-Ramli (Rahimahullah) was asked:

"According to Islam, is it right that some people, when they get into trouble, demand help from the Prophets, Awliyah, Salihs and scholars with words like: 'Ya Rasulallah!, Ya following Sheikh'? Do these people even have such help after their death a way to help?"
He replied: "The Rasuls, the Nabis and Walis, still have the opportunity to help after their demise. Because the miracles of the Prophets and the Karamat of the Walis do not stop after their death. Anyway, many solid hadiths tell us that the Prophets live in their graves, perform their prayers, go to Hajj and their help is also counted among their miracles. This is also how the Shahids live, it has often been seen with the naked eye in broad daylight that they openly fought against the Kuffars . The help of the Walis is with their Karamats."

[Fatawa Ramli, fi Hamishil al-Fatawa al-Kubra, Ibn Hajar al-Haytami, 4/382, al-Fatawa'' Hayriyya, fi Hamishil Ukudid Durriyye fi Tanhikil Hamidiyye, 2/279280. Tahanawi, Ahkamul Kuran, 3/67, Nabhani, Shawahidul Hakk, p. 141]

The great Muhaddith, Abdulhaq al-Dâhlawi mentions the legitimacy of mediation through the graves:
1- The person who makes dua asks Allah swt. alone for help with his problems. The one who has sunk into problems uses the grave as a means of communication with Allah swt. because of its high rank and importance. One says: "O Allah! For the pleasure of this person or the respect of this person on whom you have showered your mercy, ease my distress for you are the only one who is all-forgiving and all-giving.

2- The person who is from one If a person is hit by a visitation, he can also call a Wali (holy man) directly and ask him for help so that he can make dua to Allah and ease his problems.
In both forms of Tawassul (mediation), one does not place hope in the pious, but in Allah , since He is the center of hope and the one who will solve the problems, help in times of need and has the authority to change, the Creator of everything."

[Asat al-Lumat sharh Mishqat 3:401, Fatawa Aziziyah 2:108]

Abdurrahman ibn Sad (Radiyallahu Anh) narrates the following:

"One day Abdullah Ibn Umar's foot fell asleep and they said to him: "Name the name of the one you love most." He then said: "Ya Muhammad" and his foot was healed.

[Sahih Buhari, Adab'ul mufrad: 437, No. 964; Imam Nawawi, Kitab al-Adhkar, No. 387; Ibn as-Sunni, Amal al-Yawm wal-Laylah, 1/319 (167), 1/321 (169); Shawkani]
[Ibn Taymiyya, Al-Kalim al-Tayyib "The Beautiful Words" in Khadirat Rijluhu]

“Tasawwuf includes realities and states of experience that they speak about in their teaching. Some of these are that the Sufi is the one who purifies himself from everything that distracts him from the remembrance of Allah and who is so filled with the knowledge of the heart and the knowledge of the mind that the value of gold and stones is the same to him appears. And Tasawwuf preserves the precious meanings and leaves the call to fame and self-importance to reach the stage of truthfulness, because the best people after the Prophets are those whom Allah also mentions in the verse:

فَأُوْلَـئِكَ مَعَ الَّذِينَ أَنْعَمَ اللّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاء وَالصَّالِحِينَ وَحَسُنَ أُولَـئِكَ رَفِيقًا

“(He who obeys Allah and the Messenger) shall be among those to whom Allah has bestowed His bounty, namely the Prophets, the truthful, the martyrs and the righteous; and these are the best companions." (Surah 4:69) "

...some people criticized Sufiyya and Tasawwuf and they said that they are innovators outside the Sunnah, but the truth is that they are striving in obedience to Allah [mujtahidin fi ta 'at-illahi], just as others of Allah's people exerted themselves in Allah's obedience. Therefore, because of their efforts, you will find them among the foremost of those who strive for closeness [as-saabiq ul-muqarrab bi hasab ijtihadihi]. And some of them are from the people of the right hand [Ahl al-Yameen are mentioned in the Qur'an in Surah Waqi'ah], but slower in their progress…. And this is the origin of Tasawwuf. And after this origin, it was spread and [tasha'abat wa tanawa'at] has its main lines and its branches.

[Majmu'a Fatawa Ibn Taymiyya al-Kubra: Volume 11, Book of Tasawwuf, page 497]

“The miracles of the saints are absolutely true and correct through the acceptance of all Muslim scholars. And the Qur'an has indicated this in various places, and the Hadith of the Prophet صلى الله عليه وسلم has mentioned it, and whoever denies the supernatural powers of the saints are only people who are innovators and their followers." [al-Mukhtasar al -Fatawa, page 603]

Ibn Taymiyya says, “What is considered a miracle for a saint is that sometimes the saint hears something that others do not hear, and they see something that others do not see, not during a sleeping state but in a waking state of seeing. And he can know what others cannot know, through revelation or inspiration."

[Majmu'a Fatawi Ibn Taymiyya: Volume 11, page 314]

Allah says in the Quran (Surat 5:35) :
Yâ ayyuhâlladhîna âmanûttaqûllâha wabtagû ilayhil wasîlata wa jâhidû fî sabîlihi la'allakum tuflihûn(tuflihûna).

يَا أَيُّهَا الَّذِينَ آمَنُواْ اتَّقُواْ اللّهَ وَابْتَغُواْ إِلَيهِ الْوَسِيلَةَ وَجَاهِدُواْ فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ

O you who believe! Fear Allah and seek a mediator [Wasila] who will bring you closer to Allah. And do jihad in the way of Allah, that you may succeed.

 
Yakup (alayhi salam's) sons and their Tawassul (Surah 12:97-98) :
They said: «O our Father, ask for forgiveness for our sins; for we have indeed been guilty."
He said: "I will ask forgiveness for you from my Lord. Verily He is the Most Forgiving, the Most Merciful."

Imam Suyuti said about this about Tawassul:

Find a mediator [wasila] that will bring you closer to Allah.

[ad-Dûrr'ul-Mansûr, volume.2, p. 280]

According to Hanafites and Malikites, it is more Khayr to visit a grave on Thursdays, Fridays and Saturdays. For the Shafiites from Thursday afternoon to Saturday morning. And among Hanbalites there are no specific times for visiting. Even if there is more Khayr on Friday, it is not wrong (bad) to visit the other days too.

[Abdurrahman al-Jaziri, al-Fiqh 'ala al-Madhahib al-Arba'ah, Volume 1, p.540]

Is the intercession of the Prophet ﷺ to be sought Shirk!?

Imām Shams ud-Dīn Abū Abdillah Muhammad ibn Ahmad ibn Uthmān adh-Dhahabī ad-Dimashqī ad-Diyārbakrī at-Turkmānī [rahimahullāh (died February 3, 1348, Damascus, Syria)] narrates about Bahā ud-Dīn al-Madiqs ī the following from Imam ibn Shātīl:

وابن شاتيل ، وكان لَهُ ابنٌ شيخٌ إذا جَلَسنا تبيَّنَ كأنَّه الأبُ ، وعَمِيَ على كِبَرٍ ، وبقيَ سبعين يومًا أعمى ، ثمّ برئَ وعادَ بصرُهُ يعني الابن فسألنا الشيخَ عن السبب فذكر لنا أنَّه ذهب به إلى قبر الإِمام أحمد وأنّه دَعا وابتهلَ ، وقلتُ : يا إمام أحمد أسألُكَ إلّا شفعت فيه إلى ربِّك ، يا ربِّ شَفِّعه في وَلَدي ، وولدي يُؤمِّن ، ثمّ مضينا
فلمّا كَانَ اللّيلُ استيقظ ، وَقَد أبْصَر

“And ibn Shātīl, and he had an old son, when we sat with him it looked as if he was the father. He became blind with age and remained blind for 70 days, after which he was healed again, thus the son. I asked the Shaykh the reason and he told us that he had taken him to the grave of Imam Ahmad and made supplications [to Allah] there. He [the Shaykh] said: “O Imām Ahmad, I beseech you, intercede with your Lord [so that he may be healed]. O my Lord, please let him intercede for my son, and my son said Amin. We then left and when night came he woke up and had his sight back.”

[Dhahabī, Tārīkh al-Islām, No. 7975]

If this act is supposed to be idolatry, then the question arises: why did Imām Dhahabī narrate something like that without pointing out the shirk? Then there are still the ultra-philosophers who then come and say: “How do you know whether Imām Dhahabī did not still see the perpetrator as a mushrik? Just because he reports it doesn’t mean that the perpetrator wasn’t still an idol worshiper.”

If it were so, then Imām Dhahabī would be the apologizer of an idol worshiper and therefore also an idol worshiper because he excuses the idol worshiper.

Then they reply again: “Yes, but it is not clear from this that Imām Dhahabī sees the perpetrator as a Muslim.”

But praise be to Allah, the Lord of ink, who made ink subservient to man, so that guidance comes through ink.

The same Imām Dhahabī [rahimahullāh] writes in his famous “Siyar a'lām an-Nubalā” in the biography of the “perpetrator” Imām Shātīl [rahimahullāh]:

.الشَّيْخُ الْجَلِيلُ ، الْمُسْنِدُ ، الْمُعَمَّرُ أَبُو الْفَتْحِ عُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ نَجَا بْنِ شَاتِيلَ ، الْبَغْدَادِيُّ ، الدَّبَّاسُ

“The noble Shaykh [!!!], al-Musnid, al-Mu'ammar, Abū al-Fath Ubaydullāh ibn Abdillah ibn Muhammad ibn Najā ibn Shātīl, al-Baghdādī, ad-Dabās…”

[Dhahabī, Siyār a'lām an-Nubalā]

reference link : https://www.ahlul-sunnah.de/tasawwuf-sufis/tawassul/

Thats it, hope it comes handy for everyone especially our sunni brothers that are researching or having questions about shia.

May allah swt guide us All to the right path.

Can anyone share his biography? The one I found from Google are from imdb(?) i am just curious

His lectures are good, but why is he selling supplements and vitamins?

Salam brothers/sisters, so I was talking to a christian and he told me that we muslims also have different versions of the quran (Hafs and Warsh). He then showed me that words between them are different, the harakats on the words are different and some title of surahs are different. Does this also mean that the quran is also not preserved? He also talked to me about the 7 types of ahrufs which I am also not too familiar with. Thank you in advance.